Exodus 2:1

KJV

¶ And there went a man of the house of Levi, and took [to wife] a daughter of Levi.

KJV (with Strong's)

And there went {H3212} a man {H376} of the house {H1004} of Levi {H3878}, and took {H3947} to wife a daughter {H1323} of Levi {H3878}.

Complete Jewish Bible

A man from the family of Levi took a woman also descended from Levi as his wife.

Berean Standard Bible

Now a man of the house of Levi married a daughter of Levi,

American Standard Version

And there went a man of the house of Levi, and took to wife a daughter of Levi.

Commentary

### SUMMARY
Exodus 2:1 serves as a foundational and profoundly significant verse, quietly introducing the parents of Moses, the future deliverer of Israel. This seemingly simple statement, devoid of specific names, sets the stage for one of the most pivotal narratives in the Old Testament, subtly revealing God's meticulous preparation and sovereign orchestration for His grand plan of salvation and the establishment of His covenant with His people, even amidst the direst circumstances.

### CONTEXT
* **Literary Context:** Exodus 2:1 immediately follows the harrowing narrative of Pharaoh's intensifying oppression against the Israelites, culminating in his horrific decree to cast every male Hebrew infant into the Nile River, as detailed in [Exodus 1:22](/exodus/1-22 "Pharaoh's decree to kill Hebrew male infants"). The preceding chapter establishes a profound sense of despair and existential threat for the Hebrew nation. Against this backdrop of state-sponsored genocide and national crisis, Exodus 2:1 opens with a seemingly ordinary, private event—a marriage—yet it is precisely this quiet act of life and continuity that becomes the genesis of Israel's deliverance. The verse transitions the narrative from the broad, national persecution to the specific, providential circumstances surrounding the birth of the one who would challenge Pharaoh and lead God's people to freedom.
* **Historical & Cultural Context:** The setting is Egypt, where the Israelite population had grown exponentially, fulfilling God's promise to Abraham. This growth was perceived as a demographic threat by the reigning Pharaoh, leading to forced labor and, subsequently, infanticide. Marriages within one's tribe were common and often preferred to maintain tribal identity and inheritance, especially in a foreign land where assimilation pressures were high. The specific mention of the "house of Levi" is significant, as this tribe would later be set apart for sacred service. While the Mosaic Law, which would later prohibit certain close familial marriages (such as aunt-nephew unions), had not yet been given, the cultural norms of the patriarchal period allowed for unions that would later be restricted, highlighting a progressive revelation of God's moral and social standards.
* **Key Themes:** This verse, though brief, introduces several crucial themes that permeate the book of Exodus and the broader biblical narrative. Foremost among these is **Divine Providence**, demonstrating God's sovereign hand at work even in the most perilous and seemingly mundane circumstances, orchestrating events for His redemptive purposes. The quiet union of two individuals from the tribe of Levi underscores God's meticulous **Preparation for Deliverance**, highlighting that His plan unfolds through specific lineages and chosen instruments. It also introduces the theme of **Hope Amidst Despair**, as life continues and a deliverer is conceived even under the shadow of genocide. Furthermore, the specific mention of the [tribe of Levi](/numbers/3 "The Tribe of Levi") foreshadows the future **Consecration of the Levitical Priesthood**, a lineage that would play a central role in Israel's worship and covenant relationship with God, as seen later in passages like [Numbers 3:6-9](/numbers/3-6-9 "The Levites' appointment to serve the Tabernacle").

### EXPOSITION AND ANALYSIS
Exodus 2:1, "And there went a man of the house of Levi, and took [to wife] a daughter of Levi," is a concise yet profoundly significant statement that initiates the narrative of Moses' birth and early life. Its brevity and initial anonymity serve to highlight the divine orchestration behind what appears to be an ordinary human event.

#### Key Word Analysis
* **went (Hebrew, _yâlak'_):** From H3212, a primitive root meaning "to walk (literally or figuratively); causatively, to carry (in various senses)." In this context, "went" signifies not merely physical movement but also a purposeful action, a progression in the divine narrative. It implies a deliberate step taken by the man, which, from a theological perspective, is part of God's unfolding plan.
* **man (Hebrew, _ʼîysh'_):** From H376, meaning "a man as an individual or a male person." The use of "man" here, without a specific name, emphasizes the individual's role in the narrative as a representative figure, a member of the tribe of Levi, whose actions are divinely significant despite his initial anonymity. It highlights the focus on his identity as a male of a specific lineage.
* **daughter (Hebrew, _bath'_):** From H1323, meaning "a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)." Similar to "man," the term "daughter" here denotes a female individual, emphasizing her role as the female counterpart in this union. The anonymity again draws attention to her tribal identity and the broader divine purpose rather than her personal name at this stage.

#### Verse Breakdown
* **"And there went a man of the house of Levi,"**: This clause introduces the male parent of Moses, identified only by his tribal affiliation. The phrase "house of Levi" immediately establishes his lineage, which is crucial for understanding the future roles of Moses and Aaron. The verb "went" (yâlak) suggests a deliberate, perhaps even providentially guided, action. The anonymity of the man (later revealed as Amram in [Exodus 6:20](/exodus/6-20 "Amram and Jochebed identified as Moses' parents")) emphasizes that God's plan is not dependent on human fame or status but works through ordinary individuals in extraordinary ways.
* **"and took [to wife] a daughter of Levi."**: This clause completes the description of the union, indicating that the man married a woman also from the tribe of Levi. The phrase "took [to wife]" is a common biblical idiom for marriage. The repetition of "of Levi" underscores the purity of their tribal lineage, reinforcing the significance of Moses' heritage. This union, seemingly a private family matter, is presented as the divinely appointed means through which the deliverer of Israel would be born, setting in motion the pivotal events of the Exodus narrative.

#### Literary Devices
Exodus 2:1 employs several subtle but powerful literary devices. The most prominent is **Anonymity**, as the parents of Moses are not named in this initial verse. This serves to elevate the divine agency over human identity, directing the reader's focus to God's sovereign plan rather than the specific individuals involved. Their later naming in [Exodus 6:20](/exodus/6-20 "Amram and Jochebed identified as Moses' parents") then provides specific context once Moses' lineage becomes relevant to the priesthood. Another device is **Foreshadowing**, as the explicit mention of the "house of Levi" subtly hints at the future role of this tribe in Israel's religious life, particularly regarding the priesthood and the Tabernacle service, which Moses and Aaron would establish. The verse also utilizes **Juxtaposition**, placing a quiet act of life (marriage and conception) immediately after the horrific decree of death (infanticide in [Exodus 1:22](/exodus/1-22 "Pharaoh's decree to kill Hebrew male infants")), thereby highlighting God's power to bring hope and life amidst overwhelming despair.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 2:1 is a profound testament to God's meticulous providence, demonstrating His active involvement in the unfolding of human history, even in the most seemingly ordinary or desperate circumstances. It underscores the biblical truth that God works through specific individuals and their lineages to achieve His grand redemptive purposes, often in ways unseen and unappreciated until much later. This verse lays the essential groundwork for the entire Exodus narrative, establishing the divinely appointed lineage of Moses, who would not only deliver Israel from physical bondage but also mediate the covenant and establish the Levitical priesthood, thereby shaping the spiritual and national identity of God's chosen people. It is a powerful reminder that even in the darkest hours, God is faithfully at work, preserving His people and preparing for their salvation.

* [Genesis 50:20](/genesis/50-20 "Joseph's words on God's providence"): "But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive."
* [Numbers 3:6-9](/numbers/3-6-9 "The Levites' appointment to serve"): "Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle. And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle. And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel."
* [Psalm 126:5-6](/psalm/126-5-6 "Sowing in tears, reaping in joy"): "They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him."

### REFLECTION AND APPLICATION
Exodus 2:1 offers a powerful and enduring lesson for believers today: God often initiates His greatest works in the most unassuming and ordinary settings, through seemingly insignificant details and quiet acts of faith. This verse encourages us to cultivate an awareness of God's sovereign hand at work even in the quiet, foundational moments of our lives, preparing the way for His purposes. It teaches us that every individual's story, even with its seemingly small beginnings, can be an integral part of a larger divine narrative, unfolding according to God's perfect timing and plan. This perspective instills a profound confidence that God is always working, even when His presence is not overtly dramatic or His plan fully revealed, laying the groundwork for future breakthroughs, deliverances, and the fulfillment of His promises. It calls us to trust in His unseen hand and to remain faithful in our own "ordinary" obedience, knowing that we are part of His extraordinary design.

#### Questions for Reflection
* **How does the anonymity of Moses' parents in this verse challenge our human tendency to focus on prominent figures rather than God's sovereign work?**
* **In what "ordinary" or "unseen" areas of your life might God be laying the groundwork for future blessings or breakthroughs?**
* **How does the context of despair (Pharaoh's decree) highlight the significance of this quiet act of life and marriage? What hope does this offer for our own difficult circumstances?**

### FAQ
**Why are Moses' parents not named in this verse?**

Answer: The initial anonymity of Moses' parents in Exodus 2:1 serves a specific theological and narrative purpose: it highlights God's sovereign and providential work rather than human agency. By omitting their names, the text emphasizes that their union, though ordinary, was part of a divine plan unfolding in the background, orchestrated by God for the salvation of His people. Their names, Amram and Jochebed, are later revealed in [Exodus 6:20](/exodus/6-20 "Amram and Jochebed identified as Moses' parents"), once Moses' lineage becomes more pertinent to the establishment of the Levitical priesthood and the covenant. This narrative choice draws attention to the miraculous nature of Moses' preservation and subsequent calling, underscoring that his birth was a divinely orchestrated intervention.

**Was the marriage between Amram and Jochebed (uncle and niece) permissible?**

Answer: [Exodus 6:20](/exodus/6-20 "Amram and Jochebed identified as Moses' parents") identifies Jochebed as Amram's father's sister, making her his aunt, not his niece. Thus, Amram married his aunt. While such a union was later explicitly prohibited under the Mosaic Law (see [Leviticus 18:12](/leviticus/18-12 "Prohibition against marrying an aunt")), it was not uncommon or forbidden in the patriarchal period preceding the giving of the Law at Sinai. The Law, with its detailed prohibitions on certain familial marriages, was given *through* Moses, and its standards were established *after* his birth. This demonstrates a progressive revelation of God's moral and social standards for His covenant people. Therefore, at the time of their marriage, it was culturally and legally acceptable.

### CHRIST-CENTERED FULFILLMENT
Exodus 2:1, by introducing the birth of Moses from the tribe of Levi, subtly but profoundly foreshadows the coming of Christ, the ultimate Deliverer. Moses, as the deliverer from physical bondage, the law-giver, and the mediator of the Old Covenant, serves as a powerful type of Christ. Just as Moses was born into a period of extreme oppression and threatened genocide, yet divinely preserved to lead his people out of bondage, so too was Christ born into a world under the oppression of sin and death, destined to be the ultimate Deliverer. The humble and seemingly ordinary beginning of Moses, born to unnamed parents from a specific lineage, mirrors the humble birth of Jesus in Bethlehem, yet both births were divinely orchestrated for the salvation of God's people (see [Luke 2:7](/luke/2-7 "Jesus born in a manger")). Christ, the true and greater Prophet (as prophesied in [Deuteronomy 18:15](/deuteronomy/18-15 "Moses prophesies a Prophet like him")) and High Priest (as described in [Hebrews 4:14](/hebrews/4-14 "Jesus, our great High Priest")), fulfills the Levitical lineage's purpose by offering the perfect, once-for-all sacrifice for sin. He mediates a new and eternal covenant, bringing ultimate deliverance from the spiritual bondage of sin and death (as proclaimed in [John 8:36](/john/8-36 "The Son sets you free")), a salvation far surpassing the physical liberation from Egypt (see [Hebrews 8:6](/hebrews/8-6 "Christ, mediator of a better covenant")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 26:59

And the name of Amram's wife [was] Jochebed, the daughter of Levi, whom [her mother] bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister.

1 Chronicles 23:12

The sons of Kohath; Amram, Izhar, Hebron, and Uzziel, four.

1 Chronicles 23:14

Now [concerning] Moses the man of God, his sons were named of the tribe of Levi.

Exodus 6:16

And these [are] the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi [were] an hundred thirty and seven years.

Exodus 6:20

And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram [were] an hundred and thirty and seven years.

1 Chronicles 6:1

¶ The sons of Levi; Gershon, Kohath, and Merari.

1 Chronicles 6:3

And the children of Amram; Aaron, and Moses, and Miriam. The sons also of Aaron; Nadab, and Abihu, Eleazar, and Ithamar.